Gullatz Stefan
J Anal Psychol. 2010 Nov;55(5):691-714; discussion 715-25. doi: 10.1111/j.1468-5922.2010.01878.x.
Innovative attempts at collating Jungian analytical psychology with a range of 'post-modern' theories have yielded significant results. This paper adopts an alternative strategy: a Lacanian vantage point on Jungian theory that eschews an attempt at reconciling Jung with post-structuralism. A focused Lacanian gaze on Jung will establish an irreducible tension between Jung's view of archetypes as factors immanent to the psyche and a Lacanian critique that lays bare the contingent structures and mechanisms of their constitution, unveiling the supposed archetypes'a posteriori production through the efficacy of a discursive field. Theories of ideology developed in the wake of Lacan provide a powerful methodological tool allowing to bring this distinction into focus. An assembly of Lacan's fragmentary accounts of Jung will be supplemented with an approach to Jungian theory via Žižek's Lacan-oriented theory of the signifying mechanism underpinning 'ideology'. Accordingly, the Jungian archetype of the self, which is considered in some depth, can begin to be seen in a new light, namely as a 'master signifier', not only of Jung's academic edifice, but also -and initially-of the discursive strategies that establish his own subjectivity. A discussion of Jung's approach to mythology reveals how the 'quilting point' of his discourse comes to be coupled with a correlate in the Real, a non-discursive 'sublime object' conferring upon archetypes their fascinating aura.
将荣格分析心理学与一系列“后现代”理论进行整合的创新尝试已取得显著成果。本文采用了另一种策略:从拉康的视角审视荣格理论,避免将荣格与后结构主义进行调和。以拉康的视角聚焦荣格,将在荣格关于原型是心理内在因素的观点与拉康的批判之间建立起一种不可简化的张力,拉康的批判揭示了原型构成的偶然结构和机制,揭示了所谓原型通过话语场的效力而产生的后验性。拉康之后发展起来的意识形态理论提供了一个强大的方法论工具,使这种区别得以凸显。对拉康关于荣格的零散论述进行整理,并通过齐泽克基于拉康的、支撑“意识形态”的能指机制理论来探讨荣格理论。相应地,对自我的荣格原型进行了较为深入的探讨,它开始以一种新的视角被看待,即作为一个“主人能指”,不仅是荣格学术体系的“主人能指”,而且最初也是确立他自身主体性的话语策略的“主人能指”。对荣格神话学研究方法的讨论揭示了他话语的“缝合点”如何与实在界中的一个相关物相联系,这个非话语性的“崇高客体”赋予原型迷人的光环。